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788
Presidential Address
the very second and third of the 1st Adh. 1st Pada of the Brahma Sūtras : "TATTET a:" and "TTEUTfacara” i. e. From Him this springs, in Him this lives, into Him this returns (Here mark the pronoun 'this' 2764'). The author, it would seem, when he wrote this was standing face to face before the world, as did Kant when the starry sky inspired him with faith in the existence of God. Next, 'lautficara'. He is the source of the Sāstra--that is, Truth and Law which in the Indian sense includes moral as well as social and religious law. Kant's analysis of Practical Reason leads him to the conclusion that if virtue and happiness are to coincide as they should, if there is to be no rift in the lute of this Universe--there must be a life hereafter where virtue is to be rewarded and there is a God to reward it. This is the famous argument of 'maarTTES' for the immortality of the soul and of 'serai' for the existence of God—both of which are widely familiar in Indian Philosophy (see inter alia Nyāyakusumānjali of Udayanācārya ) I do not know if within the whole range of Eastern and Western philosophies a more succinct definition of the transcendence and immanence of God is found than the one occurring in a well-known prayer of Bhāgavata“ facutat garcia: " (Glory to Him Who is the negative of all negatives, and who himself has no negative. Who is the positive of all negatives but of whom there is no negative. ) or a fuller and profounder statement of the relation of God to the world and the soul than that contained in the following passage of the Antaryāmi-Brāhmaṇa, " यः पृथिव्यां तिष्ठन् पृथिव्या अन्तरः यं पृथिवी न वेद यस्य
